ESSA yS CIVIL AND MORAL. 63 



Neither is the ancient rule amiss, to bend nature as a wand to a con 

 trary extreme, whereby to set it right : understanding it where the 

 contrary extreme is no vice. Let not a man force a habit upon himself 

 with a perpetual continuance, but with some intermission. For both 

 the pause reinforceth the new onset ; and if a man that is not perfect 

 be ever in practice, he shall as well practise his errors as his abilities, 

 and induce one habit of both ; and there is no means to help this but 

 by seasonable intermissions. But let not a man trust his victory over 

 his nature too far; for nature will lie buried a great time, and yet 

 revive upon the occasion or temptation. Like as it was with yEsop s 

 damsel, turned from a cat to a woman, who sat very demurely at the 

 board s end, till a mouse ran before her. Therefore let a man either 

 avoid the occasion altogether, or put himself often to it, that he may 

 be little moved with it. A man s nature is best perceived in private- 

 ness, for there is no affectation ; in passion, for that puttcth a man out 

 of his precepts ; and in a new case or experiment, for there custom 

 lea vet h him. They arc happy men, whose natures sort with their 

 vocations; otherwise they may say, &quot; Multum incola fuit anima mca:&quot; 

 when they converse in those things they do not affect. In studies, 

 whatsoever a man commandeth upon himself, let him set hours for it; 

 but whatsoever is agreeable to his nature, let him take no care for any 

 set times ; for his thoughts will fly to it of themselves, so as the spaces 

 of other business or studies will suffice. A man s nature runs either to 

 herbs, or weeds : therefore let him seasonably water the one, and 

 destroy the other. 



XXXIX. OF CUSTOM AND EDUCATION. 



Men s thoughts are much according to their inclination ; their 

 discourse and speeches according to their learning and infused 

 opinions ; but their deeds are after as they have been accustomed. 

 And therefore, as Machiavcl well notcth, though in an evil-favoured 

 instance, there is no trusting to the force of nature, nor to the bravery 

 of words, except it be corroborate by custom. His instance is, that 

 for the achieving of a desperate conspiracy a man should not rest upon 

 the fierceness of any man s nature, or his resolute undertakings ; but 

 take such an one as hath had his hands formerly in blood. But 

 Machiavcl knew not of a friar Clement, nor a Ravillac, nor a 

 Jaureguy, nor a Baltazar Gerard : yet his rule holdeth still, that nature, 

 nor the engagement of words, are not so forcible as custom. Only 

 superstition is now so well advanced, that men of the lust blood are as 

 firm as butchers by occupation : and votary resolution i^ made equi 

 pollent to custom, even in matter of blood. In other things, the pre 

 dominancy ot custom is everywhere visible ; insomuch as a man 

 would wonder to hear men profess, protest, engage, give great words, 

 and then do just as they have done before : as if they were dead 

 images, and engines moved only by the wheels of custom. We see 

 also the reign or tyranny of custom what it is. The Indians, 1 mean 

 the sect of their wise men, lay themselves quietly upon a stack of 



